The Fallible Study Bible

The Fallible · Synthetic · Study Bible

Luke8:40–56

The Healing Touch of Jesus

✦ Public-domain source — quoted & attributed⚙ AI synthesis — generated, verify

Luke 8:40–56 — The Healing Touch of Jesus. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.

40

When Jesus returned, the crowd welcomed Him, for they had all been waiting for Him.

Berean Standard Bible · CC0

Greek — tap a word ↓

de En ton Iēsoun tō hypostrephein ho ochlos apedexato auton gar ēsan pantes prosdokōntes auton

Word by word15 · parsed
δὲdeG1161
√ δέ — but, and, etcConjunction
ἘνEnWhenG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τὸνtonG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
ἸησοῦνIēsounJesusG2424
√ Ἰησοῦς — Jesus (iNounAccusative Masculine Singular
τῷtōG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Singular
ὑποστρέφεινhypostrepheinreturnedG5290
√ ὑποστρέφω — to turn under (behind), iVerbPresent Infinitive Active
hypostrephō: to turn back, return A favourite Lukan verb (it ends the Gerasene episode in 8:37 and 8:39). The man sent home is told to “return” and tell; here Jesus himself returns to a waiting shore.
ὁhotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ὄχλοςochloscrowdG3793
√ ὄχλος — a throng (as borne along)NounNominative Masculine Singular
ἀπεδέξατοapedexatowelcomedG588
√ ἀποδέχομαι — to take fully, iVerbAorist Indicative Middle3rd Person Singular
apodechomai: to receive fully, welcome Aorist middle. Luke uses the same verb in 9:11 for Jesus welcoming the crowds and in Acts 2:41 for those who “received his word.” The contrast with the Gerasenes, who asked him to leave (8:37), is pointed: Benson says he “met with a better reception than among the Gadarenes.”
αὐτὸνautonHimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
γὰρgarforG1063
√ γάρ — properly, assigning a reason (used in argument, explanation or intensificationConjunction
ἦσανēsanthey had all beenG1510
√ εἰμί — I exist (used only when emphatic)VerbImperfect Indicative Active3rd Person Plural
πάντεςpantesG3956
√ πᾶς — all, any, every, the wholeAdjectiveNominative Masculine Plural
προσδοκῶντεςprosdokōnteswaiting forG4328
√ προσδοκάω — to anticipate (in thought, hope or fear)VerbPresent Participle ActiveNominative Masculine Plural
prosdokaō: to anticipate, look for Present participle in a periphrastic imperfect: a sustained state of watching. Luke uses it of messianic expectation (3:15) and of the waiting servant (12:46); here it is simply a crowd on a beach, but the verb carries the posture.
αὐτόνautonHimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
41

Just then a synagogue leader named Jairus came and fell at Jesus’ feet. He begged Him to come to his house,

Berean Standard Bible · CC0

Greek — tap a word ↓

kai idou anēr hō synagōgēs archōn onoma Iairos kai houtos hypērchen tēs ēlthen kai pesōn para tou Iēsou tous podas parekalei auton eiselthein eis autou ton oikon

Word by word27 · parsed
καὶkaiJust thenG2532
√ καί — and, also, even, so then, too, etcConjunction
ἰδοὺidou. . .G2400
√ ἰδού — used as imperative lo!VerbAorist Imperative Active2nd Person Singular
idou: behold Luke’s signal that a new and notable figure enters.
ἀνὴρanēr[a]G435
√ ἀνήρ — a man (properly as an individual male)NounNominative Masculine Singular
ᾧhōG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounDative Masculine Singular
συναγωγῆςsynagōgēssynagogueG4864
√ συναγωγή — an assemblage of personsNounGenitive Feminine Singular
ἄρχωνarchōnleaderG758
√ ἄρχων — a first (in rank or power)NounNominative Masculine Singular
archōn: ruler, first in rank A man of standing in the very institution that elsewhere in Luke resists Jesus (13:14). Pulpit sees him as “a fair representative of the well-to-do, perhaps wealthy, orthodox Jew.”
ὄνομαonomanamedG3686
√ ὄνομα — a "name" (literally or figuratively) (authority, character)NounNominative Neuter Singular
ἸάϊροςIairosJairusG2383
√ Ἰάειρος — Jairus (iNounNominative Masculine Singular
Iaeiros: Jairus Greek form of Hebrew Jair (Judges 10:3), as Cambridge and Pulpit both note; the name appears only here and Mark 5:22 in the NT.
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
οὗτοςhoutosG3778
√ οὗτος — the he (she or it), iDemonstrative PronounNominative Masculine Singular
ὑπῆρχενhypērchenG5225
√ ὑπάρχω — to begin under (quietly), iVerbImperfect Indicative Active3rd Person Singular
τῆςtēsG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
ἦλθενēlthencameG2064
√ ἔρχομαι — to come or go (in a great variety of applications, literally and figuratively)VerbAorist Indicative Active3rd Person Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
πεσὼνpesōnfellG4098
√ πίπτω — to fall (literally or figuratively)VerbAorist Participle ActiveNominative Masculine Singular
piptō: to fall Aorist participle: the ruler goes to the ground. The same posture recurs when the woman falls before him (8:47, prospesousa): the two suppliants of the unit begin in the same place.
παρὰparaatG3844
√ παρά — properly, nearPreposition
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ἸησοῦIēsouJesus’G2424
√ Ἰησοῦς — Jesus (iNounGenitive Masculine Singular
τοὺςtousG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
πόδαςpodasfeetG4228
√ πούς — a "foot" (figuratively or literally)NounAccusative Masculine Plural
παρεκάλειparekaleiHe beggedG3870
√ παρακαλέω — to call near, iVerbImperfect Indicative Active3rd Person Singular
parakaleō: to call near, implore Imperfect: continuous begging. A man of rank pleading repeatedly, on the ground, shows how far need levels status.
αὐτὸνautonHimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
εἰσελθεῖνeiseltheinto comeG1525
√ εἰσέρχομαι — to enter (literally or figuratively)VerbAorist Infinitive Active
εἰςeistoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
αὐτοῦautouhisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
τὸνtonG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
οἶκονoikonhouseG3624
√ οἶκος — a dwelling (more or less extensive, literal or figurative)NounAccusative Masculine Singular
42

because his only daughter, who was about twelve, was dying. As Jesus went with him, the crowds pressed around Him,

Berean Standard Bible · CC0

Greek — tap a word ↓

hoti autō ēn monogenēs thygatēr hōs dōdeka etōn kai autē apethnēsken de En auton tō hypagein hoi ochloi synepnigon auton

Word by word20 · parsed
ὅτιhotibecauseG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
αὐτῷautōhisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Singular
ἦνēn. . .G1510
√ εἰμί — I exist (used only when emphatic)VerbImperfect Indicative Active3rd Person Singular
μονογενὴςmonogenēsonlyG3439
√ μονογενής — only-born, iAdjectiveNominative Feminine Singular
monogenēs: only-born, unique Luke’s recurring pathos (7:12; 9:38), noted by Cambridge and Pulpit. The father’s whole posterity hangs on one twelve-year-old life; the word will later carry the weight of the Father’s only Son in John.
θυγάτηρthygatērdaughterG2364
√ θυγάτηρ — a female child, or (by Hebraism) descendant (or inhabitant)NounNominative Feminine Singular
ὡςhōs[who was] aboutG5613
√ ὡς — which how, iAdverb
δώδεκαdōdekatwelveG1427
√ δώδεκα — two and ten, iAdjectiveGenitive Neuter Plural
dōdeka: twelve The girl’s twelve years match the woman’s twelve years of bleeding (8:43). Ellicott notes Luke gives the age at the start, Mark only at the close (Mark 5:42).
ἐτῶνetōn. . .G2094
√ ἔτος — a yearNounGenitive Neuter Plural
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
αὐτὴautēG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounNominative Feminine 3rd Person Singular
ἀπέθνῃσκενapethnēskenwas dyingG599
√ ἀποθνήσκω — to die off (literally or figuratively)VerbImperfect Indicative Active3rd Person Singular
apothnēskō: to die Imperfect: dying, not yet dead. The tension of the unit rests on this tense, which the messenger’s perfect tethnēken (8:49) will close.
δὲdeG1161
√ δέ — but, and, etcConjunction
ἘνEnAsG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
αὐτὸνauton[Jesus]G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
τῷtōG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Singular
ὑπάγεινhypageinwent [with him]G5217
√ ὑπάγω — to lead (oneself) under, iVerbPresent Infinitive Active
οἱhoitheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
ὄχλοιochloicrowdsG3793
√ ὄχλος — a throng (as borne along)NounNominative Masculine Plural
συνέπνιγονsynepnigonpressed aroundG4846
√ συμπνίγω — to strangle completely, iVerbImperfect Indicative Active3rd Person Plural
sympnigō: to strangle completely, choke Imperfect, continuous. Verbal link (Verifier, G4846 in 5 vv) to Luke 8:14, where cares and riches “choke” the word: the crowd that chokes Jesus mirrors the thorns that choke the seed, and only one person in it will truly reach him.
αὐτόνautonHimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
43

including a woman who had suffered from bleeding for twelve years. She had spent all her money on physicians, but no one was able to heal her.

Berean Standard Bible · CC0

Greek — tap a word ↓

kai gynē ousa en rhysei haimatos apo dōdeka etōn hētis prosanalōsasa holon ton bion iatrois ap’ oudenos ischysen ouk therapeuthēnai

Word by word20 · parsed
καὶkaiincludingG2532
√ καί — and, also, even, so then, too, etcConjunction
γυνὴgynēa womanG1135
√ γυνή — a womanNounNominative Feminine Singular
οὖσαousawho had sufferedG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Participle ActiveNominative Feminine Singular
ἐνenvvvG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
ῥύσειrhyseivvvG4511
√ ῥύσις — a flux (of blood)NounDative Feminine Singular
rhysis: a flux Rare and technical (3 vv). Under Leviticus 15:25 such a woman was unclean for the whole duration, and whatever she touched became unclean: twelve years of enforced distance.
αἵματοςhaimatosfrom bleedingG129
√ αἷμα — blood, literally (of men or animals), figuratively (the juice of grapes) or specially (the atoning blood of Christ)NounGenitive Neuter Singular
haima: blood The life is in the blood (Leviticus 17:11); hers has been draining for twelve years. The same word becomes the centre of the new covenant (Luke 22:20).
ἀπὸapoforG575
√ ἀπό — "off," iPreposition
δώδεκαdōdekatwelveG1427
√ δώδεκα — two and ten, iAdjectiveGenitive Neuter Plural
ἐτῶνetōnyearsG2094
√ ἔτος — a yearNounGenitive Neuter Plural
ἥτιςhētis[She]G3748
√ ὅστις — which some, iPersonal / Relative PronounNominative Feminine Singular
προσαναλώσασαprosanalōsasahad spentG4321
√ προσαναλίσκω — to expend furtherVerbAorist Participle ActiveNominative Feminine Singular
prosanaliskō: to expend further NT hapax. Note: the clause about physicians is absent from some early witnesses (see apparatus).
ὅλονholonallG3650
√ ὅλος — "whole" or "all", iAdjectiveAccusative Masculine Singular
τὸνtonherG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
βίονbionmoneyG979
√ βίος — life, iNounAccusative Masculine Singular
bios: life, means of living She has spent not just money but her life-support; she comes to Jesus with nothing.
ἰατροῖςiatroison physiciansG2395
√ ἰατρός — a physicianNounDative Masculine Plural
ἀπ’ap’[but]G575
√ ἀπό — "off," iPreposition
οὐδενὸςoudenosno oneG3762
√ οὐδείς — not even one (man, woman or thing), iAdjectiveGenitive Neuter Singular
ἴσχυσενischysenwas ableG2480
√ ἰσχύω — to have (or exercise) force (literally or figuratively)VerbAorist Indicative Active3rd Person Singular
ischyō: to have strength, be able Aorist: no one had the strength. The verb of human inability sets up the dynamis that goes out of Jesus in 8:46.
οὐκoukG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
θεραπευθῆναιtherapeuthēnaito heal [her]G2323
√ θεραπεύω — to wait upon menially, iVerbAorist Infinitive Passive
44

She came up behind Jesus and touched the fringe of His cloak, and immediately her bleeding stopped.

Berean Standard Bible · CC0

Greek — tap a word ↓

proselthousa opisthen hēpsato tou kraspedou autou tou himatiou kai parachrēma autēs hē rhysis tou haimatos estē

Word by word16 · parsed
προσελθοῦσαproselthousaShe came upG4334
√ προσέρχομαι — to approach, iVerbAorist Participle ActiveNominative Feminine Singular
proserchomai: to approach Aorist participle. The woman approaches; the same verb is used of worshippers drawing near (Hebrews 4:16 uses it of the throne of grace).
ὄπισθενopisthenbehind [Jesus]G3693
√ ὄπισθεν — from G3700 (ὀπτάνομαι)) with enclitic of sourceAdverb
opisthen: from behind Rare (7 vv). She comes from behind because her condition forbade public approach; Gill: “being ashamed to come before him.”
ἥψατοhēpsato[and] touchedG680
√ ἅπτομαι — properly, to attach oneself to, iVerbAorist Indicative Middle3rd Person Singular
haptomai: to attach oneself to, touch Aorist middle. Under Leviticus 15 her touch should transmit impurity; here power runs the other way. Cambridge notes she “fancied that Christ’s miracles were a matter of nature, not of will and purpose.”
τοῦtoutheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Neuter Singular
κρασπέδουkraspedoufringeG2899
√ κράσπεδον — a margin, iNounGenitive Neuter Singular
kraspedon: tassel, border Rare (5 vv). The tassel of Numbers 15:38 to 40 was a reminder to remember and do the commandments of the LORD; Matthew 14:36 and Mark 6:56 show touching it became a known act of faith in Jesus’ ministry.
αὐτοῦautouof HisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Neuter Singular
ἱματίουhimatioucloakG2440
√ ἱμάτιον — a dress (inner or outer)NounGenitive Neuter Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
παραχρῆμαparachrēmaimmediatelyG3916
√ παραχρῆμα — at the thing itself, iAdverb
parachrēma: instantly A Lukan favourite (18 vv, most in Luke and Acts). Twelve years of failure end in an instant.
αὐτῆςautēsherG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Feminine 3rd Person Singular
ἡhēvvvG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Singular
ῥύσιςrhysisvvvG4511
√ ῥύσις — a flux (of blood)NounNominative Feminine Singular
τοῦtouvvvG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Neuter Singular
αἵματοςhaimatosbleedingG129
√ αἷμα — blood, literally (of men or animals), figuratively (the juice of grapes) or specially (the atoning blood of Christ)NounGenitive Neuter Singular
ἔστηestēstoppedG2476
√ ἵστημι — to stand (transitively or intransitively), used in various applications (literally or figuratively)VerbAorist Indicative Active3rd Person Singular
histēmi: to stand Aorist: the flow “stood,” was arrested.
45

“Who touched Me?” Jesus asked. But they all denied it. “Master,” said Peter, “the people are crowding and pressing against You.”

Berean Standard Bible · CC0

Greek — tap a word ↓

Tis ho hapsamenos mou Kai ho Iēsous eipen de pantōn Arnoumenōn Epistata eipen ho Petros hoi ochloi synechousin kai apothlibousin se

Word by word21 · parsed
ΤίςTisWhoG5101
√ τίς — an interrogative pronoun, who, which or what (in direct or indirect questions)Interrogative / Indefinite PronounNominative Masculine Singular
tis: who? A real question with a purpose; Gill: said “not as ignorant of the person … but in order to discover her.”
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἁψάμενόςhapsamenostouchedG680
√ ἅπτομαι — properly, to attach oneself to, iVerbAorist Participle MiddleNominative Masculine Singular
haptomai: touch Aorist middle participle: the decisive, deliberate touch, distinguished from the crowd’s jostling.
μουmouMeG1473
√ ἐγώ — I, mePersonal / Possessive PronounGenitive 1st Person Singular
ΚαὶKaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἸησοῦςIēsousJesusG2424
√ Ἰησοῦς — Jesus (iNounNominative Masculine Singular
εἶπενeipenaskedG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
δὲdeButG1161
√ δέ — but, and, etcConjunction
πάντωνpantōnthey allG3956
√ πᾶς — all, any, every, the wholeAdjectiveGenitive Masculine Plural
ἈρνουμένωνArnoumenōndenied [it]G720
√ ἀρνέομαι — to contradict, iVerbPresent Participle Middle or PassiveGenitive Masculine Plural
arneomai: to deny, disown Present participle, genitive absolute: everyone is denying. The same verb will mark Peter’s denial (22:57); here it is innocent, but Luke’s vocabulary is suggestive.
ἘπιστάταEpistataMasterG1988
√ ἐπιστάτης — an appointee over, iNounVocative Masculine Singular
epistatēs: master, overseer Lukan only. Peter’s reply is half rebuke, half common sense.
εἶπενeipensaidG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ΠέτροςPetrosPeterG4074
√ Πέτρος — a (piece of) rock (larger than G3037 (λίθος))NounNominative Masculine Singular
οἱhoitheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
ὄχλοιochloipeopleG3793
√ ὄχλος — a throng (as borne along)NounNominative Masculine Plural
συνέχουσίνsynechousinare crowdingG4912
√ συνέχω — to hold together, iVerbPresent Indicative Active3rd Person Plural
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀποθλίβουσινapothlibousinpressing againstG598
√ ἀποθλίβω — to crowd (from every side)VerbPresent Indicative Active3rd Person Plural
apothlibō: to press hard, squeeze NT hapax. Many crush Him; one touches Him.
σεseYouG4771
√ σύ — thouPersonal / Possessive PronounAccusative 2nd Person Singular
46

But Jesus declared, “Someone touched Me, for I know that power has gone out from Me.”

Berean Standard Bible · CC0

Greek — tap a word ↓

de Ho Iēsous eipen tis Hēpsato mou gar egō egnōn dynamin exelēlythuian ap’ emou

Word by word14 · parsed
δὲdeButG1161
√ δέ — but, and, etcConjunction
ὉHoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἸησοῦςIēsousJesusG2424
√ Ἰησοῦς — Jesus (iNounNominative Masculine Singular
εἶπενeipendeclaredG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
τιςtisSomeoneG5100
√ τὶς — some or any person or objectInterrogative / Indefinite PronounNominative Masculine Singular
tis: someone Indefinite but insistent: Jesus refuses to let the touch dissolve into the crowd.
ἭψατόHēpsatotouchedG680
√ ἅπτομαι — properly, to attach oneself to, iVerbAorist Indicative Middle3rd Person Singular
μούmouMeG1473
√ ἐγώ — I, mePersonal / Possessive PronounGenitive 1st Person Singular
γὰρgarforG1063
√ γάρ — properly, assigning a reason (used in argument, explanation or intensificationConjunction
ἐγὼegōIG1473
√ ἐγώ — I, mePersonal / Possessive PronounNominative 1st Person Singular
ἔγνωνegnōnknow thatG1097
√ γινώσκω — to "know" (absolutely) in a great variety of applications and with many implications (as follow, with others not thus clearly expressed)VerbAorist Indicative Active1st Person Singular
ginōskō: to know Aorist. Poole insists this does not imply ignorance: healing went out “upon an act of his will, not necessarily.”
δύναμινdynaminpowerG1411
√ δύναμις — force (literally or figuratively)NounAccusative Feminine Singular
dynamis: power, force The Lukan word for the Spirit’s enabling (1:35; 4:14; 24:49; Acts 1:8). Jesus heals not by technique but by a power that goes out from his person, and he knows when it does.
ἐξεληλυθυῖανexelēlythuianhas gone outG1831
√ ἐξέρχομαι — to issue (literally or figuratively)VerbPerfect Participle ActiveAccusative Feminine Singular
exerchomai: to go out Perfect participle: the power went out and the result stands. Luke 6:19 already said “power was coming out from him and healing them all.”
ἀπ’ap’fromG575
√ ἀπό — "off," iPreposition
ἐμοῦemouMeG1473
√ ἐγώ — I, mePersonal / Possessive PronounGenitive 1st Person Singular
47

Then the woman, seeing that she could not escape notice, came trembling and fell down before Him. In the presence of all the people, she explained why she had touched Him and how she had immediately been healed.

Berean Standard Bible · CC0

Greek — tap a word ↓

de hē gynē Idousa hoti ouk elathen ēlthen tremousa kai prospesousa autō enōpion pantos tou laou apēngeilen di’ hēn aitian hēpsato autou kai hōs iathē parachrēma

Word by word26 · parsed
δὲdeThenG1161
√ δέ — but, and, etcConjunction
ἡhētheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Singular
γυνὴgynēwomanG1135
√ γυνή — a womanNounNominative Feminine Singular
ἸδοῦσαIdousaseeingG3708
√ ὁράω — by extension, to attend toVerbAorist Participle ActiveNominative Feminine Singular
ὅτιhotithatG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
οὐκoukvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
ἔλαθενelathenshe could not escape noticeG2990
√ λανθάνω — to lie hid (literally or figuratively)VerbAorist Indicative Active3rd Person Singular
lanthanō: to lie hidden Aorist: concealment fails. Gill reports versions rendering it “that he had not forgot her.”
ἦλθενēlthencameG2064
√ ἔρχομαι — to come or go (in a great variety of applications, literally and figuratively)VerbAorist Indicative Active3rd Person Singular
τρέμουσαtremousatremblingG5141
√ τρέμω — to "tremble" or fearVerbPresent Participle ActiveNominative Feminine Singular
tremō: to tremble Rare (3 vv; Mark 5:33; 2 Peter 2:10). Cambridge explains the fear: by her touch she had “communicated to Him Levitical uncleanness.” Henry: “There may be trembling, where yet there is saving faith.”
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
προσπεσοῦσαprospesousafell down beforeG4363
√ προσπίπτω — to fall towards, iVerbAorist Participle ActiveNominative Feminine Singular
prospiptō: to fall toward, prostrate oneself The woman ends where Jairus began (8:41): at Jesus’ feet.
αὐτῷautōHimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Singular
ἐνώπιονenōpionIn the presence ofG1799
√ ἐνώπιον — in the face of (literally or figuratively)Preposition
παντὸςpantosallG3956
√ πᾶς — all, any, every, the wholeAdjectiveGenitive Masculine Singular
τοῦtoutheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
λαοῦlaoupeopleG2992
√ λαός — a people (in generalNounGenitive Masculine Singular
laos: people Luke’s word for Israel as God’s people. Her healing, received in secret, is now confessed before the whole laos, restoring her publicly to the community.
ἀπήγγειλενapēngeilenshe explainedG518
√ ἀπαγγέλλω — to announceVerbAorist Indicative Active3rd Person Singular
apangellō: to announce, report Aorist. JFB: this was “just what Christ wanted,” her public testimony.
δι’di’vvvG1223
√ διά — through (in very wide applications, local, causal, or occasional)Preposition
ἣνhēnvvvG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounAccusative Feminine Singular
αἰτίανaitianwhyG156
√ αἰτία — a cause (as if asked for), iNounAccusative Feminine Singular
ἥψατοhēpsatoshe had touchedG680
√ ἅπτομαι — properly, to attach oneself to, iVerbAorist Indicative Middle3rd Person Singular
αὐτοῦautouHimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ὡςhōshowG5613
√ ὡς — which how, iAdverb
ἰάθηiathēshe had immediately been healedG2390
√ ἰάομαι — to cure (literally or figuratively)VerbAorist Indicative Passive3rd Person Singular
iaomai: to cure Aorist passive; the Lukan word for physical healing (5:17; 6:19; 9:2).
παραχρῆμαparachrēma. . .G3916
√ παραχρῆμα — at the thing itself, iAdverb
48

“Daughter,” said Jesus, “your faith has healed you. Go in peace.”

Berean Standard Bible · CC0

Greek — tap a word ↓

Thygatēr de Ho eipen autē sou hē pistis sesōken se poreuou eis eirēnēn

Word by word13 · parsed
ΘυγάτηρThygatērDaughterG2364
√ θυγάτηρ — a female child, or (by Hebraism) descendant (or inhabitant)NounNominative Feminine Singular
thygatēr: daughter Fronted for emphasis. The woman isolated for twelve years is named as family, in the same story as Jairus’s own thygatēr (8:42, 49).
δὲdeG1161
√ δέ — but, and, etcConjunction
ὉHoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
εἶπενeipensaid [Jesus]G2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
αὐτῇautē. . .G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Feminine 3rd Person Singular
σουsouyourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Singular
ἡhēG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Singular
πίστιςpistisfaithG4102
√ πίστις — persuasion, iNounNominative Feminine Singular
pistis: faith, persuasion Jesus credits her faith, not the tassel; Cambridge draws the same contrast between her faith and the “superstitious and surreptitious touch” of the fringe. Luke repeats the formula in 7:50, 17:19 and 18:42.
σέσωκένsesōkenhas healedG4982
√ σώζω — to save, iVerbPerfect Indicative Active3rd Person Singular
sōzō: to save, make whole Perfect active. The word spans rescue, healing and salvation; Luke chooses it here and again for Jairus (8:50), joining the two miracles under one verb.
σεseyouG4771
√ σύ — thouPersonal / Possessive PronounAccusative 2nd Person Singular
πορεύουporeuouGoG4198
√ πορεύομαι — to traverse, iVerbPresent Imperative Middle or Passive2nd Person Singular
poreuomai: to go Present imperative: a dismissal into a new way of life, no longer hiding.
εἰςeisinG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
εἰρήνηνeirēnēnpeaceG1515
√ εἰρήνη — peace (literally or figuratively)NounAccusative Feminine Singular
eirēnē: peace The Hebrew shalom: wholeness and right relation, which the angels announced at the birth (2:14).
49

While He was still speaking, someone arrived from the house of the synagogue leader. “Your daughter is dead,” he told Jairus. “Do not bother the Teacher anymore.”

Berean Standard Bible · CC0

Greek — tap a word ↓

autou Eti lalountos tis erchetai para tou archisynagōgou sou hē thygatēr Tethnēken legōn hoti skylle ton Didaskalon mēketi

Word by word18 · parsed
αὐτοῦautou[While] HeG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
ἜτιEti{was} stillG2089
√ ἔτι — "yet," still (of time or degree)Adverb
eti: still The healing of the woman is not even finished when the bad news arrives.
λαλοῦντοςlalountosspeakingG2980
√ λαλέω — to talk, iVerbPresent Participle ActiveGenitive Masculine Singular
τιςtissomeoneG5100
√ τὶς — some or any person or objectInterrogative / Indefinite PronounNominative Masculine Singular
ἔρχεταίerchetaiarrivedG2064
√ ἔρχομαι — to come or go (in a great variety of applications, literally and figuratively)VerbPresent Indicative Middle or Passive3rd Person Singular
παρὰparafromG3844
√ παρά — properly, nearPreposition
τοῦtouthe [house of]G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ἀρχισυναγώγουarchisynagōgouthe synagogue leaderG752
√ ἀρχισυνάγωγος — director of the synagogue servicesNounGenitive Masculine Singular
archisynagōgos: synagogue ruler Luke’s compound title; in 13:14 another such ruler objects to a Sabbath healing.
σουsouYourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Singular
ἡhēG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Singular
θυγάτηρthygatērdaughterG2364
√ θυγάτηρ — a female child, or (by Hebraism) descendant (or inhabitant)NounNominative Feminine Singular
ΤέθνηκενTethnēkenis deadG2348
√ θνήσκω — to die (literally or figuratively)VerbPerfect Indicative Active3rd Person Singular
thnēskō: to die Perfect active: dead, and staying so. The word closes every human option.
λέγωνlegōnhe told [Jairus]G3004
√ λέγω — properly, to "lay" forth, iVerbPresent Participle ActiveNominative Masculine Singular
ὅτιhotiG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
σκύλλεskylle{Do not} botherG4660
√ σκύλλω — to flay, iVerbPresent Imperative Active2nd Person Singular
skyllō: to flay, harass Rare (4 vv). Verifier links it to Luke 7:6, where the centurion tells Jesus not to “trouble” himself. Maclaren hears blame in it, as if the Master “was thinking it a trouble.”
τὸνtontheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
ΔιδάσκαλονDidaskalonTeacherG1320
√ διδάσκαλος — an instructor (genitive case or specially)NounAccusative Masculine Singular
didaskalos: teacher The messenger regards Jesus as a teacher who might heal the sick, not one who raises the dead.
μηκέτιmēketi[anymore]G3371
√ μηκέτι — no furtherAdverb
50

But Jesus overheard them and said to Jairus, “Do not be afraid; just believe, and she will be healed.”

Berean Standard Bible · CC0

Greek — tap a word ↓

de Ho Iēsous akousas apekrithē autō Mē phobou monon pisteuson kai sōthēsetai

Word by word12 · parsed
δὲdeButG1161
√ δέ — but, and, etcConjunction
ὉHoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἸησοῦςIēsousJesusG2424
√ Ἰησοῦς — Jesus (iNounNominative Masculine Singular
ἀκούσαςakousasoverheard [them]G191
√ ἀκούω — to hear (in various senses)VerbAorist Participle ActiveNominative Masculine Singular
akouō: to hear Aorist participle. Cambridge notes Mark says Jesus “overheard” (Mark 5:36).
ἀπεκρίθηapekrithē[and] saidG611
√ ἀποκρίνομαι — to conclude for oneself, iVerbAorist Indicative Passive3rd Person Singular
αὐτῷautōto [Jairus]G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Singular
ΜὴMē{Do} notG3361
√ μή — (adverb) not, (conjunction) lestAdverb
φοβοῦphoboube afraidG5399
√ φοβέω — to frighten, iVerbPresent Imperative Middle or Passive2nd Person Singular
phobeō: to fear Present imperative. Henry: “in perfect faith there is no fear; the more we fear, the less we believe.”
μόνονmononjustG3440
√ μόνον — merelyAdverb
monon: only, merely The single word on which Maclaren hangs the verse: faith is all that is asked, and all that is possible now.
πίστευσονpisteusonbelieveG4100
√ πιστεύω — to have faith (in, upon, or with respect to, a person or thing), iVerbAorist Imperative Active2nd Person Singular
pisteuō: to believe, trust Aorist imperative. In the face of a perfect-tense death, Jesus asks for a decisive act of trust in his person. Luke’s formula “your faith has saved you” (8:48) is now asked of a father for someone else.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
σωθήσεταιsōthēsetaishe will be healedG4982
√ σώζω — to save, iVerbFuture Indicative Passive3rd Person Singular
sōzō: to save Future passive, divine passive. The promise binds the two miracles under one word.
51

When He entered the house, He did not allow anyone to go in with Him except Peter, John, James, and the child’s father and mother.

Berean Standard Bible · CC0

Greek — tap a word ↓

de Elthōn eis tēn oikian ouk aphēken tina eiselthein syn autō ei mē Petron kai Iōannēn kai Iakōbon kai ton tēs paidos patera kai tēn mētera

Word by word26 · parsed
δὲdeWhenG1161
√ δέ — but, and, etcConjunction
ἘλθὼνElthōnHe enteredG2064
√ ἔρχομαι — to come or go (in a great variety of applications, literally and figuratively)VerbAorist Participle ActiveNominative Masculine Singular
εἰςeis. . .G1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
τὴνtēntheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
οἰκίανoikianhouseG3614
√ οἰκία — properly, residence (abstractly), but usually (concretely) an abode (literally or figuratively)NounAccusative Feminine Singular
οὐκoukvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
ἀφῆκενaphēkenHe did not allowG863
√ ἀφίημι — an intensive form of , to go)VerbAorist Indicative Active3rd Person Singular
aphiēmi: to let go, permit Aorist. Jesus controls who sees; Gill: these three were “a sufficient number to be witnesses of the miracle.”
τιναtinaanyoneG5100
√ τὶς — some or any person or objectInterrogative / Indefinite PronounAccusative Masculine Singular
εἰσελθεῖνeiseltheinto go inG1525
√ εἰσέρχομαι — to enter (literally or figuratively)VerbAorist Infinitive Active
σὺνsynwithG4862
√ σύν — with or together (but much closer than G3326 (μετά) or G3844 (παρά)), iPreposition
αὐτῷautōHimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Singular
εἰeiexceptG1487
√ εἰ — if, whether, that, etcConjunction
μὴmē. . .G3361
√ μή — (adverb) not, (conjunction) lestAdverb
ΠέτρονPetronPeterG4074
√ Πέτρος — a (piece of) rock (larger than G3037 (λίθος))NounAccusative Masculine Singular
Petros: Peter The inner three, as at the Transfiguration (9:28) and Gethsemane (Mark 14:33), per Cambridge: witnesses chosen for the moments of glory and agony.
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ἸωάννηνIōannēnJohnG2491
√ Ἰωάννης — Joannes (iNounAccusative Masculine Singular
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ἸάκωβονIakōbonJamesG2385
√ Ἰάκωβος — Jacobus, the name of three IsraelitesNounAccusative Masculine Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
τὸνtontheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
τῆςtēsG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
παιδὸςpaidoschild’sG3816
√ παῖς — a boy (as often beaten with impunity), or (by analogy), a girl, and (genitive case) a childNounGenitive Feminine Singular
pais: child The tender word that becomes the vocative of 8:54.
πατέραpaterafatherG3962
√ πατήρ — a "father" (literally or figuratively, near or more remote)NounAccusative Masculine Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
τὴνtēnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
μητέραmēteramotherG3384
√ μήτηρ — a "mother" (literally or figuratively, immediate or remote)NounAccusative Feminine Singular
52

Meanwhile, everyone was weeping and mourning for her. But Jesus said, “Stop weeping; she is not dead but asleep.”

Berean Standard Bible · CC0

Greek — tap a word ↓

de pantes eklaion kai ekoptonto autēn de ho eipen Mē klaiete gar ou apethanen alla katheudei

Word by word16 · parsed
δὲdeMeanwhileG1161
√ δέ — but, and, etcConjunction
πάντεςpanteseveryoneG3956
√ πᾶς — all, any, every, the wholeAdjectiveNominative Masculine Plural
ἔκλαιονeklaionwas weepingG2799
√ κλαίω — to sob, iVerbImperfect Indicative Active3rd Person Plural
klaiō: to sob, wail Imperfect: continuous lament. Cambridge cites the custom of hired mourners (Jeremiah 9:17; Amos 5:16).
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐκόπτοντοekoptontomourning forG2875
√ κόπτω — to "chop"VerbImperfect Indicative Middle3rd Person Plural
koptō: to strike, beat the breast Imperfect middle. Cambridge: “beating their breasts for her (Nahum 2:7).”
αὐτήνautēnherG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Feminine 3rd Person Singular
δὲdeButG1161
√ δέ — but, and, etcConjunction
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
εἶπενeipen[Jesus] saidG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
ΜὴMēvvvG3361
√ μή — (adverb) not, (conjunction) lestAdverb
κλαίετεklaieteStop weepingG2799
√ κλαίω — to sob, iVerbPresent Imperative Active2nd Person Plural
klaiō: weep Present imperative with mē: “stop weeping,” the same word Jesus spoke to the widow at Nain (7:13).
γὰρgarG1063
√ γάρ — properly, assigning a reason (used in argument, explanation or intensificationConjunction
οὐouvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
ἀπέθανενapethanenshe is not deadG599
√ ἀποθνήσκω — to die off (literally or figuratively)VerbAorist Indicative Active3rd Person Singular
apothnēskō: to die Aorist, denied; the verb the mourners will turn back on him in 8:53.
ἀλλὰallabutG235
√ ἀλλά — properly, other things, iConjunction
καθεύδειkatheudeiasleepG2518
√ καθεύδω — to lie down to rest, iVerbPresent Indicative Active3rd Person Singular
katheudō: to sleep Present indicative (20 vv). Daniel 12:2 already pictures the dead as those who sleep in the dust and shall awake; Jesus speaks of death from the far side of its reversal.
53

And they laughed at Him, knowing that she was dead.

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai kategelōn autou eidotes hoti apethanen

Word by word6 · parsed
ΚαὶKaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
κατεγέλωνkategelōnthey laughed atG2606
√ καταγελάω — to laugh down, iVerbImperfect Indicative Active3rd Person Plural
katagelaō: to laugh down, deride Imperfect. The mourners move from weeping to scorn; Gill: “from weeping for the dead, fell to laughing at Christ.” Their certainty becomes evidence for the miracle.
αὐτοῦautouHimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
εἰδότεςeidotesknowingG1492
√ εἴδω — used only in certain past tenses, the others being borrowed from the equivalent G3700 (ὀπτάνομαι) and G3708 (ὁράω)VerbPerfect Participle ActiveNominative Masculine Plural
oida: to know Perfect participle: settled knowledge. Gill: “thoroughly assured, that she was actually dead.”
ὅτιhotithatG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
ἀπέθανενapethanenshe was deadG599
√ ἀποθνήσκω — to die off (literally or figuratively)VerbAorist Indicative Active3rd Person Singular
apothnēskō: to die Aorist, the mourners’ flat counter-statement to Jesus’ “she did not die.”
54

But Jesus took her by the hand and called out, “Child, get up!”

Berean Standard Bible · CC0

Greek — tap a word ↓

de Autos kratēsas autēs tēs cheiros ephōnēsen legōn HĒ Pais egeire

Word by word11 · parsed
δὲdeButG1161
√ δέ — but, and, etcConjunction
ΑὐτὸςAutos[Jesus]G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounNominative Masculine 3rd Person Singular
autos: he himself Emphatic: in contrast to the scorners, He.
κρατήσαςkratēsastookG2902
√ κρατέω — to use strength, iVerbAorist Participle ActiveNominative Masculine Singular
krateō: to grasp with strength Aorist participle. Touching a corpse conveyed impurity (Numbers 19:11), yet Jesus takes the hand, as the woman took hold of him.
αὐτῆςautēsherG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Feminine 3rd Person Singular
τῆςtēsby theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
χειρὸςcheiroshandG5495
√ χείρ — the hand (literally or figuratively (power)NounGenitive Feminine Singular
ἐφώνησενephōnēsen[and] called outG5455
√ φωνέω — to emit a sound (animal, human or instrumental)VerbAorist Indicative Active3rd Person Singular
phōneō: to call aloud Aorist: a loud call into death, like “Lazarus, come out” (John 11:43), which Cambridge cites: “He always used the fewest possible words.”
λέγωνlegōn. . .G3004
√ λέγω — properly, to "lay" forth, iVerbPresent Participle ActiveNominative Masculine Singular
ἩHĒG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleVocative Feminine Singular
ΠαῖςPaisChildG3816
√ παῖς — a boy (as often beaten with impunity), or (by analogy), a girl, and (genitive case) a childNounVocative Feminine Singular
pais: child Vocative. The tender word, not a formula of incantation.
ἔγειρεegeireget upG1453
√ ἐγείρω — to waken (transitively or intransitively), iVerbPresent Imperative Active2nd Person Singular
egeirō: to waken, raise Present imperative. Fits the “sleep” of 8:52: one wakes a sleeper. The same verb is the apostolic word for Christ’s resurrection (1 Corinthians 15:4).
55

Her spirit returned, and at once she got up. And He directed that she be given something to eat.

Berean Standard Bible · CC0

Greek — tap a word ↓

kai autēs to pneuma epestrepsen kai parachrēma anestē kai dietaxen autē dothēnai phagein

Word by word13 · parsed
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
αὐτῆςautēsHerG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Feminine 3rd Person Singular
τὸtoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Neuter Singular
πνεῦμαpneumaspiritG4151
√ πνεῦμα — a current of air, iNounNominative Neuter Singular
pneuma: breath, spirit The life-principle that departed at death returns at his word. Gill and Poole argue from this that the soul subsists separately from the body; Ecclesiastes 12:7 speaks of the spirit returning to God who gave it.
ἐπέστρεψενepestrepsenreturnedG1994
√ ἐπιστρέφω — to revert (literally, figuratively or morally)VerbAorist Indicative Active3rd Person Singular
epistrephō: to turn back Aorist. The same verb Luke uses for repentance (1:16; 22:32); here the spirit itself turns back.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
παραχρῆμαparachrēmaat onceG3916
√ παραχρῆμα — at the thing itself, iAdverb
ἀνέστηanestēshe got upG450
√ ἀνίστημι — to stand up (literal or figurative, transitive or intransitive)VerbAorist Indicative Active3rd Person Singular
anistēmi: to stand up, rise Aorist. Paired with egeirō in 8:54: Luke uses both resurrection verbs in two verses.
καὶkaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
διέταξενdietaxenHe directed thatG1299
√ διατάσσω — to arrange thoroughly, iVerbAorist Indicative Active3rd Person Singular
diatassō: to arrange, command Aorist. Pulpit: “Even the child's mother was not so motherly as Jesus.”
αὐτῇautēsheG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Feminine 3rd Person Singular
δοθῆναιdothēnaibe given [something]G1325
√ δίδωμι — to give (used in a very wide application, properly, or by implication, literally or figurativelyVerbAorist Infinitive Passive
φαγεῖνphageinto eatG5315
√ φάγω — to eat (literally or figuratively)VerbAorist Infinitive Active
phagō: to eat Eating proves real, bodily life; compare the risen Jesus eating fish (24:42 to 43). Gill: she was raised “to an animate life … and so a mortal one.”
56

Her parents were astounded, but Jesus ordered them not to tell anyone what had happened.

Berean Standard Bible · CC0

Greek — tap a word ↓

kai autēs hoi goneis exestēsan de ho parēngeilen autois eipein mēdeni to gegonos

Word by word13 · parsed
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
αὐτῆςautēsHerG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Feminine 3rd Person Singular
οἱhoiG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
γονεῖςgoneisparentsG1118
√ γονεύς — a parentNounNominative Masculine Plural
ἐξέστησανexestēsanwere astoundedG1839
√ ἐξίστημι — to put (stand) out of wits, iVerbAorist Indicative Active3rd Person Plural
existēmi: to put out of wits, amaze Aorist. Luke’s word for astonishment at God’s works (2:47; 24:22).
δὲdebutG1161
√ δέ — but, and, etcConjunction
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
παρήγγειλενparēngeilen[Jesus] orderedG3853
√ παραγγέλλω — to transmit a message, iVerbAorist Indicative Active3rd Person Singular
parangellō: to charge, command Aorist. As after the leper’s cleansing (5:14, which Cambridge cites). Pulpit reads it as Jesus calming an excitement he knew was “unreal and evanescent.”
αὐτοῖςautoisthemG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Plural
εἰπεῖνeipein{not} to tellG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Infinitive Active
μηδενὶmēdeni[anyone]G3367
√ μηδείς — not even one (man, woman, thing)AdjectiveDative Masculine Singular
τὸtowhatG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
γεγονόςgegonoshad happenedG1096
√ γίνομαι — to cause to be ("gen"-erate), iVerbPerfect Participle ActiveAccusative Neuter Singular
ginomai: to come to be Perfect participle: the event stands as fact, whether or not it is told.

The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.

⚙

Grand Commentary — the unit, read whole

synthesis · verify

AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. A welcome on the shore and a ruler on the ground — 8:40 to 42

Luke sets the scene with two contrasts. The crowd that ἀπεδέξατο (apedexato, “welcomed fully”) Jesus stands against the Gerasenes who had begged him to leave (8:37); Benson draws exactly that contrast: “a better reception than among the Gadarenes.” Then a man of rank, an archōn of the synagogue, falls at his feet and keeps begging (imperfect παρεκάλει). Geneva announces the theme of the whole unit: “Christ shows by a double miracle that he is Lord both of life and death.” Cambridge and Pulpit both note Luke’s habit of marking an only child (μονογενὴς, 7:12; 9:38). The crowd that welcomed him now chokes him (συνέπνιγον), the same verb as the thorns that choke the seed (8:14): ⚙ Luke seems to be showing the parable of the soils enacted in a street.

ii. The touch in the crush — 8:43 to 48

A woman with a ῥύσις αἵματος (rhysis haimatos) for twelve years has spent her whole βίος, her living, and no one had strength to heal her. Pulpit and Cambridge both locate her under Leviticus 15, ceremonially unclean and isolated. She approaches from behind and lays hold of the κράσπεδον, the commanded tassel of Numbers 15:38. Maclaren is frank about her faith: it was ignorant, even superstitious, “but the main fact is that she had it,” and Christ “stoops to her childish thought.” Jesus asks, “Who is the one who touched me?” and Peter protests the crush; JFB answers with the old quip, “Rather ask who touched Thee not in such a throng,” and Cambridge with Augustine’s “Flesh presses; faith touches.” Poole and Gill guard against reading the question as ignorance: the power went out “upon an act of his will.” Brought out trembling, she announces (ἀπήγγειλεν) before all the people what happened, and receives from Jesus the only recorded “Daughter” (Cambridge, Pulpit) and the larger verb: not only iaomai but σέσωκέν σε, “has saved you,” with peace to go into.

iii. “Only believe” — 8:49 to 50

“While he was still speaking” the delay turns fatal: Τέθνηκεν (perfect, “she is dead and stays dead”). The messenger’s σκύλλε is colloquial, “don’t pester the Rabbi” (Cambridge); Maclaren hears in it “a touch of bitterness and of blame.” Jesus answers with two imperatives: present mē phobou, “stop fearing,” and aorist πίστευσον, which Ellicott reads as stress “on the immediate act of faith.” The promise uses the same verb just spoken to the woman: σωθήσεται. Maclaren sees the whole command hinge on its centre: “Only believe.” Pulpit says plainly that no one had imagined Jesus “wrestling with death.”

iv. Sleep, scorn and a hand — 8:51 to 56

Jesus takes only Peter, John and James with the parents; Cambridge notes the same three at the Transfiguration and Gethsemane. The mourners beat their breasts (ἐκόπτοντο; Geneva, Cambridge), and when Jesus says οὐ ἀπέθανεν ἀλλὰ καθεύδει they laugh him down (κατεγέλων), “knowing that she was dead.” Cambridge is firm that the saying is not a medical diagnosis: “To take this literally is to contradict the letter and spirit of the whole narrative.” Jesus grasps her hand (κρατήσας), calls Ἡ παῖς, ἔγειρε, and “her spirit returned” (ἐπέστρεψεν τὸ πνεῦμα), a phrase Ellicott calls peculiar to Luke. Gill and Poole draw from it the soul’s separate existence; Gill adds that she was raised “not to an immortal life,” a sign and pledge rather than the resurrection itself. Pulpit catches the tenderness of the order to feed her: “Even the child's mother was not so motherly as Jesus.” The command to silence closes the scene; Cambridge doubts it was obeyed (Matthew 9:26).

Read under Sola Scriptura — this tool’s own fallible reading (⚙)

⚙ Read within Luke and the wider canon, this unit seems to teach that Christ’s saving power is personal, willed and sufficient for the two things no human strength could touch: a twelve-year uncleanness and a death. The woman’s faith was imperfect and the ruler’s faith was tested to breaking, yet in both cases the decisive thing was not the quality of their faith but the One it reached. The same verb, sōzō, names the woman’s restoration and the girl’s rising, which suggests Luke wants readers to see bodily healing as a sign of a wider salvation. The delay that killed Jairus’s hope was the road on which he was taught to believe. This reading is offered to be tested against Scripture: in particular, whether the shared sōzō carries the full soteriological weight here, or only “made well,” is a judgment readers should weigh with Luke 7:50 and 17:19.

The delay that buried Jairus’s hope was the very road on which Christ taught him to believe.

⚙

Canonical Threads — out to the whole of Scripture

cross-refs · verify

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

The flux and the trembling: Mark’s fuller account verbal / quotation: confirmed

Luke’s rare medical noun ῥύσις (G4511) occurs only in this story, in Mark 5:25 and Luke 8:43 to 44. Mark 5:33 shares the equally rare τρέμω (G5141) for the woman’s trembling. Ellicott and Cambridge both note that Luke omits Mark’s harsher remark that she “rather grew worse.” The Verifier confirms the shared lexemes.

Mark 5:25 · Mark 5:33

basis: Verifier: shared Greek lexemes G4511 ῥύσις (in 3 vv) with Mark 5:25 and G5141 τρέμω (in 3 vv) with Mark 5:33; synoptic parallel, rare shared vocabulary

Touching the tassel: a known act of faith verbal / quotation: confirmed

The same pairing of ἅπτομαι and κράσπεδον appears in the summary reports of Matthew 14:36 and Mark 6:56, where the sick beg “to touch even the tassel of his cloak, and all who touched it were healed.” The woman’s act was not unique; it became a pattern.

Matthew 14:36 · Mark 6:56

basis: Verifier: shared Greek lexemes G2899 κράσπεδον (in 5 vv) and G680 ἅπτομαι (in 33 vv); rare word in the same healing context

Laughed down: the mourners in all three Gospels verbal / quotation: confirmed

κατεγέλων (G2606) occurs in only 3 NT verses, the three synoptic reports of this scene. Mark 5:40 adds that Jesus put them all out, the clause Cambridge thinks was carried into some Lukan manuscripts at 8:54.

Mark 5:40 · Matthew 9:24

basis: Verifier: shared Greek lexeme G2606 καταγελάω (in 3 vv) with Mark 5:40; Matthew 9:24 shares G2518 καθεύδω (in 20 vv) and G599

“Do not trouble”: the centurion and the ruler verbal / quotation: confirmed

The colloquial σκύλλω (G4660, 4 vv) links the messenger’s “do not bother the Teacher” to the centurion’s “Lord, do not trouble yourself” (Luke 7:6). Cambridge points to the same verse. ⚙ The two scenes are linked in Luke: a Gentile who thought Jesus need not come, and a Jewish ruler told he need not come any more. Cambridge’s remark that Jairus “had not the faith of the heathen centurion” sharpens the comparison.

Luke 7:6

basis: Verifier: shared Greek lexeme G4660 σκύλλω (in 4 vv); verbal echo within Luke, not a quotation

Luke’s only children structural / thematic: confirmed

Luke alone among the evangelists marks that the widow’s son at Nain (7:12), Jairus’s daughter (8:42) and the boy with the spirit (9:38) were each μονογενής. Cambridge and Pulpit both notice the pattern. In each case Jesus restores the only child to the parent.

Luke 7:12 · Luke 9:38

basis: Verifier: shared Greek lexeme G3439 μονογενής (in 9 vv) with Luke 7:12; Luke 9:38 named by Cambridge and Pulpit. A recurring Lukan motif rather than a quotation

Choked: the crowd and the thorns structural / thematic: confirmed

The crowds συνέπνιγον Jesus (8:42) with the same rare verb used of the seed choked by thorns (8:14), just a few paragraphs earlier. ⚙ Many press on him; one touches him in faith: the parable of the soils seems to be illustrated in the street. This is the tool’s own reading of the echo.

Luke 8:14

basis: Verifier: shared Greek lexemes G4846 συμπνίγω (in 5 vv) and G979 βίος (in 10 vv) with Luke 8:14; a real verbal link, but the interpretive connection is the tool’s

The tassel of the Law structural / thematic: confirmed

The κράσπεδον the woman touched is the commanded tassel (tsitsith) of Numbers 15:38 to 40, given so Israel would “remember all the commandments of the LORD.” Gill and Cambridge both cite the law. Cross-Testament (Greek to Hebrew) so no shared Strong’s number is possible; the link is the institution itself.

Numbers 15:38 · Deuteronomy 22:12

basis: Cross-Testament link cited by Gill and Cambridge; Greek κράσπεδον renders Hebrew tsitsith/gedilim (LXX usage). Structural, not verbal, since Greek and Hebrew lexemes cannot be shared

The woman with a flow under the Law structural / thematic: confirmed

Leviticus 15:25 to 27 rules that a woman with a prolonged discharge is unclean all her days and that whoever touches her becomes unclean. Cambridge and Pulpit read the woman’s secrecy and trembling in this light. ⚙ In Luke the contagion runs the other way: her uncleanness does not pass to Jesus; his power passes to her.

Leviticus 15:25

basis: Cross-Testament legal background cited by Cambridge (Leviticus 15:19, 25) and Pulpit; structural, not verbal (Greek and Hebrew)

Prophets who raised an only son typological

Elijah raised the widow’s son at Zarephath (1 Kings 17:17 to 24), and Elisha the Shunammite’s son behind a shut door (2 Kings 4:32 to 37); Cambridge cites 2 Kings 4:33 for the closed room. Those prophets stretched themselves on the child and prayed; Jesus takes a hand and speaks. The pattern is real; the contrast in method is the tool’s observation.

1 Kings 17:22 · 2 Kings 4:33

basis: Cross-Testament figural pattern (prophetic raising of a child), ancient/widely-held; 2 Kings 4:33 cited by Cambridge. Not verbal: Greek and Hebrew texts

“Healing in its wings” flagged: verify source

Some later interpreters connect the woman’s touching of the tassel with Malachi 4:2, where the sun of righteousness rises “with healing in its wings,” because Hebrew kanaph can mean the corner of a garment where the tassel hung (Numbers 15:38). No commentator in this brief makes the link, and the wordplay depends on Hebrew that Luke does not use.

Malachi 4:2

basis: Not attested in the sourced voices; depends on a Hebrew pun (kanaph) not present in Luke’s Greek. Popular later reading; provenance unverified

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

Lord of life and death ancient/widely-held

⚙ The unit is built, as Geneva says, to show Christ “Lord both of life and death.” The girl’s death is spoken of as καθεύδει, sleep, the same idiom by which the apostles speak of believers who have died (1 Thessalonians 4:14). Gill calls her raising “a kind of pledge and emblem” of the resurrection, while insisting she rose to mortal life. Jesus’ later word at Bethany, “I am the resurrection and the life” (John 11:25), names what Capernaum saw in a closed room. This is the widely-held reading, recorded by Geneva, Gill, Pulpit and Poole.

John 11:25 · 1 Thessalonians 4:14

He took our infirmities ancient/widely-held

⚙ “Power has gone out from me”: healing in Luke costs something and comes from the person of Christ. Matthew explicitly reads Jesus’ healings as the fulfilment of Isaiah 53:4, “He took our infirmities and bore our diseases” (Matthew 8:17). Read with that apostolic key, the twelve-year flux and the twelve-year life are both carried by the Servant who will finally bear sin itself. The Isaiah link is apostolic (Matthew’s); applying it to this particular scene is a widely-held extension rather than something Luke states.

Matthew 8:17 · Isaiah 53:4

The clean one touched by the unclean novel

⚙ Under Leviticus 15 the woman’s touch should have made Jesus unclean (Cambridge says this is why she trembled). Instead his cleanness and power flow to her, and immediately afterwards he takes a corpse by the hand, another source of impurity (Numbers 19:11). The tool reads this as a sign of the One whose holiness is not defiled by contact but overcomes defilement, as later in Hebrews 7:26. The pairing of the two impurities is noticed by many modern interpreters but is not drawn by the sourced voices; it is offered as a reading to be tested.

Leviticus 15:25 · Numbers 19:11 · Hebrews 7:26

“Daughter”: adopted by faith novel

⚙ The woman, cut off for twelve years, is addressed as Θυγάτηρ, the only time the Gospels record Jesus saying it to a woman (Cambridge, Pulpit). In the same unit a father pleads for his own daughter. The tool reads this as a picture of the family of God formed by faith (Luke 8:21, just before; Galatians 3:26). Luke does not draw the line explicitly.

Luke 8:21 · Galatians 3:26

Apparatus & Provenance

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.

Named voices, quoted verbatim from public-domain works:

  • Alexander Maclaren, Expositions of Holy Scripture (c. 1905)
  • Cambridge Bible for Schools and Colleges, — (1880s)
  • Charles Ellicott, Commentary for English Readers (1878)
  • Geneva Study Bible, Marginal Notes (1599)
  • Jamieson, Fausset & Brown, Commentary Critical and Explanatory (1871)
  • John Gill, Exposition of the Entire Bible (1746–63)
  • Joseph Benson, Commentary on the Old and New Testaments (1810s)
  • Matthew Henry, Concise Commentary on the Whole Bible (1706)
  • Matthew Poole, Annotations upon the Holy Bible (1685)
  • The Pulpit Commentary, Spence & Exell, eds. (1880s)

Text. The interlinear follows a critical text. (1) 8:43: the clause “having spent all her living on physicians” is, to the tool’s knowledge, absent from some early witnesses (including Vaticanus and P75) and bracketed in some critical editions; verify against a full apparatus. (2) 8:45: the KJV/Geneva “and they that were with him” and “and sayest thou, Who touched me?” (quoted by Geneva and Gill) are not in the interlinear text. (3) 8:48: “be of good comfort” (Geneva, Gill, Pulpit) is absent here; Gill notes the Vulgate also lacks it. (4) 8:54: “he put them all out” is absent from the interlinear; Cambridge reports its omission by א, B, D, L, X and judges it imported from the other Synoptists. (5) 8:46: Cambridge notes a variation between present and perfect participle for “gone out”; the interlinear reads the perfect.

Sources. Barnes, Henry, JFB and Poole in the brief largely repeat a single entry or a cross-reference across these verses; Barnes only refers to Matthew 9 and Mark 5 and is therefore not quoted. Pulpit’s claim that Paul was “the real author of the third Gospel” and the Veronica legends (Cambridge, Pulpit) are recorded opinions, not facts; Cambridge itself calls the legend “very improbable.” Augustine epigrams are cited through Cambridge without a precise reference.

Threads. Verbal tiers rest on rare shared Greek lexemes computed by the Verifier. Old Testament links are cross-Testament and therefore structural or typological. The Malachi 4:2 “wings” connection is flagged: it is not in the sourced voices and depends on Hebrew wordplay.

✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)